English
Because of the scope, there are no two: cessation and non-cessation. Because the very nature is self-liberated from support and supported, there are no two: abiding and non-abiding. Because the phenomena of mutual and above-below arise in the expanse of wisdom, there are no two: going and coming. Since everything is clear as the dharmakaya of the great bindu, and since there is no objectification of container and contents, there are no two: outer and inner. Since the entirety of extremes is abandoned from the ground up, there are no two: partiality and impartiality. Since the great essence, the self-nature, is naturally clear and without peer, there are no two: self and other. Since the view of Ati Yoga is perfectly clear in the universal ancestor of the Victorious Ones, there are no two: large and small. In the nature of the great expanse of equality, since there are no names for lord and servant, master and attendant, there are no two: high and low. Since the actions of container and contents, the entirety of appearances, arise as the activity of the Victorious Ones, there are no two: practice and non-practice. Since all terms are great wisdom, the path of unmistaken truth, there are no two: being and non-being. Since the spontaneously perfect view is unobstructed in the three times and without sequence, there are no two: beginning and end. Since the extremes of permanence and annihilation, of existence and non-existence, are free from clinging, and since the middle is not found, there are no two: center and edge. Since the Great Perfection is free from generation and completion stages, there are no two: increase and decrease. Since the afflictions of the five bonds and so forth arise as wisdom and awareness, there are no two: liberation and non-liberation. Since the entirety of dharmata is inexpressible, and since sound does not cease and there is no fame, there are no two: expression and non-expression. Since form and color are not abandoned but are separate, there are no two: appearance and non-appearance. Since the phenomena of numbers are not employed and since terms are transcended, there are no two: many and few. Since the pain of conceptual thought and affliction is naturally liberated, and since it is not abandoned, there are no two: peace and non-peace. Since darkness and light are not abandoned and eliminated in self-born wisdom, there are no two: clarity and non-clarity. Like sesame oil, the second entity is pervaded by the oil of the entirety of bodhichitta, there are no two: pervasion and non-pervasion. Since the phenomena of object and consciousness are unobstructed and there is no seeing or hearing, there are no two: objectification and non-objectification. Since what is denounced as a fault is not found in the mandala of the entirety of self-arisen purity, there are no two: purity and non-purity. Since the view of Ati Yoga, the root, is naturally non-existent, there are no two: support and supported. Since the essence of the path and the teaching is self-nature.
English
Ra. There is no learning and non-learning, because no action can be designated. There is no virtue and vice, because there is no object to be obtained since the two karmas are not allotted. There is no higher realm and lower realm, because the spontaneously perfect nature has not abandoned even the extremes of permanence and annihilation. There is no right path and wrong path, because the essence of great equality is not grasped anywhere, being free from seeds and companions. According to the doctrine of utmost yoga, there is no cause and condition, because form appearance, sound appearance, memory and concept self-arise as body, speech, and mind. There is no seeking and not seeking fruit, because in the state of the three thousand great thousand worlds of perfect great perfection, even the three lower realms have become Buddhas. There is no attaining and not attaining the ground of Buddhahood, because in the state of non-duality there is no decay and decline. There is no guarding and not guarding, because the six classes of beings are seized by self-arisen compassion. There is no compassion and non-compassion, because all are free from the separation and liberation of great ignorance. There is no love and non-love, because in the essence of the pure realm of the Sugata, there is no accomplishment and non-accomplishment, so there is no joy and non-joy. There is no abandoning and not abandoning, because even though the three times have no arising and ceasing, the activity is not interrupted. There is no straying and not straying, because in the place of cessation, the path to great bliss is opened. There is no falling and not falling, because hell has fallen into the ground of great perfection. There is no obscuration and non-obscuration, because the apprehended and the apprehender are inseparable, being pure from the beginning. There is no accepting and not accepting, because whatever it is, whatever it may be. There is no seer and seen, because the clinging and grasping to it are liberated. There is no measuring and not measuring, because things cannot be designated from the root. There are no two truths, because the dharmas of samsara and nirvana neither establish nor cease. Such as these, in the non-dual dharmadhatu, nothing is obstructed or non-existent. Because it appears in non-existence, it is impossible to grasp "this is it," and even the term "non-dual" itself cannot be found at all, so there is nothing to think or do. However, because there is no thinking and no designation, it will descend to the peak, and for the meaning that nothing exists and is not obstructed in self-awareness, it will appear as non-appearance, so for those who have thoroughly understood, there should be no doubt. Although it is difficult to elaborate on the reasons for making one believe these, a brief mention is made, the sky
Chinese
又说，一个却完全没有形相，瑜伽士安住于虚空鸟道中，对于无生无灭的精华，哪里会有虚构的诸法呢？内外二者，外即是内，甚深的部分，是无法认识的。如是说。又说，对此，言词有外和内，自性如蕴、界般存在，由于三时与此不可分离，所以没有安立言词为名称。如是说。《总断》中说：没有比白色更白的太阳，没有能驱除黑色黑暗的（事物），也没有更高的天神存在，一切法唯独是唯一的。没有六续，也没有佛陀，没有明觉，也没有住处，没有减少，也没有增多，不会对谁有利益，也不会造成损害，没有显现，也没有变化，没有智慧，也没有方便，没有菩提，也没有道，没有真谛，这是精华的意义。如是说。《奇妙》中说：一切皆无生，也没有烦恼，没有菩提，也没有现证，也没有界，也没有生起，无相不变，如虚空一般，无二，也不是无二。如是说。从你那里没有产生文字，对于为了密咒之义而生起者，具有一切形相，却没有形相，没有支分，超越了算计。如是说。又说，对此没有道路，也没有行走，没有佛陀，也没有因，没有菩提，也没有名，也没有菩提的处所，没有有情，也没有命，没有安乐，也没有果，没有希望，也没有疑虑，没有住处，也没有境，没有开始，也没有进入，没有愿望，也没有成办，没有舍弃，也没有取，由于没有心安住的境，所以是不可修习的菩提心。如是说。又说，不生不灭，无境，空无感官，内外没有边际，广大即是内。如是说。《虚空藏经》中说：补特伽罗如幻，所说义无二谛。如是说。《普贤大续自住》中说：有，但不是事物，如水中月般没有自性。没有，但不是断灭，如虚空界般显现一切。一，但不是形相，胜义一与一切聚合。无二，但不是混杂，是周遍一切的广大身。又
English
Furthermore, it says, "One, yet completely without form. The yogi dwells in the path of birds in the sky. For the essence that is unborn and uncreated, where are all the fabricated dharmas? Inner and outer are both inner. The profound part is beyond the realm of understanding." Thus it appears. Again, it says, "For that, words have outer and inner. Nature abides like aggregates and elements. Since the three times are inseparable from this, there is no naming of words." Thus it appears. In the 'General Cutting,' it says, "There is no sun whiter than white. There is nothing that dispels the darkness of black. There is no higher deity either. All dharmas are only one. There are no six tantras, and no Buddha. There is no awareness, and no abiding. There is no decrease, and no increase. It does not benefit anyone, nor does it cause harm. There is no appearance, and no change. There is no wisdom, and no means. There is no enlightenment, and no path. There is no truth, this is the meaning of essence." Thus it appears. In the 'Wonderful Arising,' it says, "All are unborn, and there are no defilements. There is no enlightenment, and no realization. There is no element, and no arising. Without characteristics, unchanging, like the sky. Non-dual, not non-dual." Thus it appears. From you, no letters arise. For those who generate for the sake of secret mantra, possessing all forms, yet without form. Without limbs, beyond calculation." Thus it appears. Again, it says, "For that, there is no path, and no going. There is no Buddha, and no cause. There is no enlightenment, and no name. There is no ground of enlightenment itself. There is no sentient being, and no life. There is no happiness, and no result. There is no hope, and no doubt. There is no abiding, and no place. There is no beginning, and no entering. There is no aspiration, and no accomplishment. There is no abandonment, and no taking. Since there is no place where the mind abides, it is the unmeditable bodhicitta." Thus it appears. Again, it says, "Not arising, not ceasing, without object, empty of senses. Without inner or outer boundaries, vast is the inner self." Thus it appears. In the 'King of Space,' it says, "The person is like an illusion, the meaning spoken has no two truths." Thus it appears. In the 'Great All-Good Self-Abiding,' it says, "It exists, but it is not a thing, like the moon in water, without self-nature. It does not exist, but it is not annihilation, like the realm of space, appearing as anything. One, but not form, ultimate one and all gathered. Non-dual, but not mixed, the body of vastness pervading all. Again
Chinese
无论如何指示也无所指，非无而忆念觉知。恒常不逝，无有事物，不落二边，无有考察。不立一端，周遍一切。最初无生之因，故无最后之死与变迁。当下无事物之实体，故恒常不生不灭，不可执取。如是说。于修心论中说：依赖于有的无，其自性亦无，故无的真实亦不存在。诸边既无，故中亦无，亦不住于中。如是说。既无生灭，故无常断，亦无自他。因此，显现无有轮转，亦无涅槃。如是说。因此，应如是行持自之觉性：如是之义，亦不显现自明。若不执著，不混淆，不分别，不考察，则分别念自生。不了解如是之义的歧途者，当今之咒师，具有执著见解的一类人，口说无二，却执著于边。不改变也是一种边。同样，执著于无所缘、无所作、以及认为无二是自性，也是一种边。因此，永远无法找到真义，因为他们偏离了方向。这就像盲人走在路上一样。《大虚空》中说：对于一切的平等性，以偏颇的观点无法成立。如是说，说明了执著于边见无法证悟。在《大鹏》中说：法与法性恒常交融，不可分离，对于胜义法，没有额外的解释。轮回与解脱之道，无法通过分别念获得。此句之义是，从思维无二中，无法获得超越的把握。是否要将胜义谛寄托于某种行为之上呢？执著于边，就是将自己的觉性视为错觉显现的标准，就像有眼翳的人将幻觉中的黄色视为真实的人一样。因此，无论谁生于恶世，正直行事之人，都会以行持无二之义的精进来努力。拉萨斯图波，论述了远离边见的理由。如何看待将一切视为一个大圆点之自性呢？显现为虚假显现，是法性的自性。当邪见和道地显现为不同时，自明觉性，菩提心，与一切显现的本性